Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	ephraim_n	hand_n	left_a	2,932	5	12.0419	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

Knovv thou before hande that thy issue shal be a straunger in a forraine lande and they shal subiect them to seruitude and shall asstict them for fovver hundred yeares but yet I vvill iudge the nation vnto vvhome they haue bene slaues and ester that they shal departe thence vvith greate riches This is the prophetie and how exactelie it was afterwarde fulfilled by the ruine of the Egytians and deliuerance of the Israelites euen at that tyme which is here appointed not onelie the booke of Exodus doth declare wher the whole storie is layed downe at large but also the cōsent of heathen wryters as before hath bene touched And it is speciallie to be noted that this prophetie was so cōmon and well knowen amōg all Iewes from Abrahams tyme downe vnto Moyses and so deliuered by tradition frō fathers to their children as it was the onelie comfort and staye not onlie of all that people in their seruitude of Egypt but also of Moyses and others that gouerned the people afterwardes for fortie yeares together in the deserte was the onelie meane in deede wherby to pacifie them in their distresses and miseries and therfore Moyses in euerie exhortation almost maketh mention of this promisse and prophetie as of a thing well knowen vnto them all and not deuised or inuēted by hym selfe or anie other Longe after this Iacob that was Abrahams nepheue being in Egipt making his testament said of his sowerth sonne Iuda Iuda thie brothers shal praise thee and the childrē of thie father shal bovve vnto the c. the Scepter shal not be taken from Iuda vntil he come that is to be sent and he shal be the expectation of nations Which later parte of the prophetie all Hebrewes doe expounde that it was meant of the comming of Messias which was fulfilled almost two thousand yeares after at the coming of Christ as shal be shewed in an other special chapter For at that tyme kinge Herod 2 straūger putt owt quite the line of Iuda from the gouernment of Iurie But for the first parte touching Iudas scepter it is wonderfull to consider the circumstances of this prophetie For first when it was spokē and vttered by Iacob there was no probabilitie of anie Scepter at all to be amōg the Iewes for that the Israelites or sōnes of Iacob at that daye were poore and few in nūber and neuer like to be a distincte nation of themselues or to depart foorth of Egypt againe And secondlie if anie such thinge should come to passe as they might be a people and haue a scepter or gouernmēt of their owne yet was it not lyklie that Iuda and his posteritie should possesse the same for that he had three elder brothers to witt Ruben Simeō and Leuie who in all likelihode were to goe before hym And thirdlie when Moyses recorded and putt in wryting this prophetie whiche was diuers hundreth yeares after Iacob had spoken it it was muche lesse likelie that euer it should be true for that Moyses then present in gouernmēt was of the tribe of Leuie Iosue designed by Godfor his successour was of the tribe of Ephrai and not of Iuda Which maketh greatelie for the certaintie of this record For that it is most apparent that Moyses would neuer haue putt suche a prophetie in writing to the disgrace of his owne tribe and to the preiudice and offence of Rubē Simeon Ephraim and other tribes nether would they euer haue suffred such a derogation but that it was euident to them by tradition that their Grandsire Iacob had spoken it albeit then presentelie there was no greate likelihode that euer after it should come to be fulfilled And this was for the tyme of Moyses but yet consider further that from Moyses to Samuel that was last of all the Iudges there passed fower hūdreth years more yet was there no apparēce of fulfillinge this prophetie in Israel for that the tribe of Iuda was not established in gouernmēt At lengthe they came to haue kinges to rule then was there chosen one Saul to that place not of the tribe of Iuda but of Beniamin he indued with diuers children to succede hym And who would then haue thought that this prophetie could euer haue bene fulfilled but yet for that it was gods worde it must needes take place and therfore when no man thought therof there was a poore shepheard chosen owt of the tribe of Iuda to be kinge the regiment scepter so established in his posteritie that albeit manie of his descendentes offended God more greeuouslie then euer Saul did who was putt out before and albeit ten tribes at once brake from Iuda and neuer returned to obedience againe but conspired with the Gentiles and other enimies of euerie syde to extinguishe the said kingdome and regiment of Iuda yet for the fulfilling of this prophetie the gouernmēt of Iuda held owt still for more then a thowsand and two hundred yeares together vntill Herodes tyme as I haue said Which is more then anie one familie in the world besides can shew for his nobilitie or continuance in gouernment The same Iacob when he came to blesse his litle nepheues Manasses and Ephraim that were Iosephs children though hym self were now dimme of sight and could not well discerne them yet dyd he putt his right hande vpon the head of the youger and his left hand vpon the elder and that of purpose as it proued afterwarde For when Ioseph their father misliked the placing of their Grād-fathers hādes would haue remoued the right hande fró Ephraim and haue placed it vpon the head of Manasses that was the elder Iacob would not suffer hym but answered I knovv my Jonne I knovv that Manasses is the elder be shall be multiplied into manie people but yet his yonger brother shal be greater then be Which afterward was fulfilled for that Ephraim was alwayes the greater and strōger tribe and in fine became the head of the kyngdome of Israel or of the ten tribes wherof there was no suspition or likelihode when Iacob spake this or when Moyses recorded it And how then came Iacob to forsee this so manie hundred yeares before as also to forsee and fortell the particuler places of his childrens habitations in the lande of promisse as Zabulon at the sea side Aser in the fertile pastures and other the like fower hundred yeares and more Wherhence had he this I say to fortell what lottes so longe after should appointe but onelie from God who gouerned their lottes The like might be asked concerninge Moyses who before his death in the desert deuided out the lande of Canaan to euerie tribe euē as though he had bene in possession therof as afterwarde it fell out by casting of lottes as in the booke of Iosue it doth appeare And could any humane witt or science thinke you forsee

this assurance vnto vs Christ sent that most sweet and comfortable embassage vnto his disciples presentlie vpon his resurrection Goe and tel my brethren that I doe ascend vnto my father and vnto your father vnto my God and vnto your God By which two wordes of Father and God the one of loue and th' other of power the one of wil the other of abilitie he tooke away al doubt of not speeding from each man that should make recourse to this merciful Lord and Father God him self also after many threates vsed by the prophet Ieremie against the people of Israel for their sinnes in the end lest they should dispaire turneth about his talke and changeth his stile assuring them of many graces and fauours if they would returne vnto him telling the house of Israel that he had loued her from the beginning and had sought to draw her vnto him by threates to the end he might take mercy vpon her and that now he intended to build her vp againe to adorne her with ioy and exultation to gather her children from al corners of the earth to refresh them with the waters and riuers of life al this saith he quia factus sum Israeli pater for that I am become now a Father to Israel And in the same place to wicked Ephraim the head citie of the rebellious kingdome of Samaria he saith Ephraim is become my honorable sonne my delicate and dearely beloued child therefore my bovvels are moued vvith compassion vpon him and in abundance of mercy vvil I take pitie of him So much attributed God to this respect of being a father vnto Israel and Ephraim and of their being his children that for this cause only notwithstanding their infinit enormous sinnes his bowelles of endles mercie were moued with loue and compassion towardes them And thes are thos tender merciful bowelles which holie Zacharie father to S. Iohn Baptist protesteth to be in almightie God towardes mankind that had offended him Thes are thos which were in that good old father mentioned in the Gospel who being not only offended but also abandoned by his yonger sonne yet after he saw him returne home againe notwithstanding he had wasted al his thrist and substance and had weried out his bodie with wicked life he was so far of from disdaining to receaue him as he came forth to meete with him sel vpō his neck and kissed him for ioy adorned him with new apparel and riche iewelles prouided a solemne banket for him inuited his friēdes to be merie with him and showed more exultation and triumph for his returne then if he had neuer departed from him By which parable our Saueour IESVS endeuored to set forth vnto vs the incomprehensible mercie of his heauenly Father towardes sinners in which respect he is truely called by his Apostle pater misericordiarum the father of mercies For that as S. Bernard wel noteth this sea Oceā of mercies doth flow peculiarly frō the hart of a father which can not be said so properly of the gulfe and depth of his iudgementes For which cause he is called in Scripture the God of iustice and reuēge and not the Father And finally this blessed name of father in God doth import vnto vs by Godes owne testimonie al sweetenes al loue al frendship al comfort al satherly prouidēce care and protection al certaintie of fauour al assurance of grace al securitie of mercie pardon and remission of our sinnes whensoeuer vnfainedly we turne vnto him And in this point his diuine Maiestie is so foreward and vehement to geue vs assurance that being not content to set forth his loue vnto vs by the loue of a fathers hart he goeth further and protesteth vnto vs that his hart is more tēder towardes vs in this behalf then the hart of any mother can be to the only child and infant of her own wombe For thus he saith to Sion which for her sinnes begā to doubt least he had forsaken her Can the mother forget her ovvainfant or can she not be merciful to the child of her ovvne vvombe if she could yet can I not forget or reiect thee behold I haue vvritten thee in the flesh of my ovvne handes And this for so much as God is called our Father Ther remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And this is that he gaue the life and blood of his only begotten and eternal sonne for purchasing and redeeming vs when wee were lost a price so infinite and inexplicable as no doubt his diuine wisdome would neuer haue giuen but for a thing which he had loued aboue al measure Which our Sauiour him self that was to make the paiment doth plainly signifie and therfore also seemeth as it were to wonder at such a bargaine when he saieth in the Ghosple So dearly hath God my father loued the vvorld that he hath giuen for it his only begotten sonne In which wordes he ascribeth this most wōderful dealing of his father vnto the vehemencie and exceeding aboundāce of loue as doth also his dearest disciple and Apostle S. Sohn saing In this appeareth the great loue and charitie of God towards vs that he hath sent his only begotten sonne into the world to purchase life for vs. In this I saie is made euident his exceeding charitie that we not louing him he loued vs first and gaue his owne sonne to be a ransome for our sinnes Wherunto also the holie Apostle S. Paul agreeth admiring in like maner the excessiue loue of God in thes wordes God doth maruailouslie commend and set forth his great loue vnto vs in that we being yet sinners he gaue his sonne to the death for our redemption And in an other place framing out as at were a measure of Gods mercie by this aboundance of his loue faieth thus God who is rich in mercie thorough the exceeding loue which he bore vnto vs we being dead in sinne he reuiued vs in Christ and raised vs vp euen vnto heauen making vs to sitte doune ther with him to the ende he might declare to al ages and worldes ensuing the most abundant riches of his grace and goodnes towards vs. This was the opinion of that noble Apostle S. Paul and of al his coequals Apostles Euangelistes Disciples Saints that this worke of our redemption proceeded only from the inflamed fornace of Gods immeasurable loue And therfore to make no other conclusion her of then that which S. Paul him self doth make If God haue not spared his owne proper only begotten soone but hath geuen him vp to death for gaining vs vnto him how can it be that with him he hath not geuen vnto vs al other thinges If when we were his enemies and thought not vpon him he sent to seeke vs so diligently by such a messinger as he loued so dearly allowing